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صلى الله عليه وسلم WIFE'S UNGUARDED REMARK DISPLEASED THE PROPHET
(٥٠٤٩) وَعَنُ عَائِشَةَ قَالَتِ اعْتَلَّ بَعِدُرْ لِصَفِيَّةً وَعِنْدَ زَيْتَبَ فَضْلُ ظَهْرٍ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ لِزَيْنَبَ أَعْطِيْهَا بَعِيُّرًا فَقَالَتْ أَنَا أُعْطِئْ تِلْكَ الْتَّهُوْدِيَّةَّ فَغَضِبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فَهَجَرَ هَاذَا الْحَجَّةِ وَالْمُحَرَّمِ وَبَعْضَ صَفْرٍ - رَوَاءُ أَبُودَاوُدَ وَذُكِرَ حَدِيْثُ مُعَاذِبْنِ آَنَسٍ مَنْ حَمِی مُؤمِنًا فِى
بَابِ الشَّفْقَةِ وَالرَّحْمَةِ.
5049. Sayyidah Ayshah رضى الله عنهاا narrated that a camel that belonged to (Sayyidah)
Safiyah رضى الله عنها became sick. (Sayyidah) Zaynab رضى الله عنها had an extra camel. So,
Allah's Messenger صلى الله عليه وسلم asked her to give it (the extra camel that she had) to
(Sayyidah) Safiyah رضى الله عنها. But (not only did she refuse) she (also) derided hel,
"Will I give it to that Jewess?" Allah's Messenger صلى الله عليه وسلم became angry at her
and (so much so that) he stopped meeting her all through Dhul Hijjah and
Muharram, and part of Safar.1
COMMENTARY: Sayyidah Safiyah qual +, was the daughter of a Jew, Huyyay ibn Akhtab,
and her lineage was traced up to prophet lineage was traced up to prophet Harun p>_Jiale.
So, she also had the honour of being a descendant of a Prophet. Her first husband was
Abul Huqayq, a Jew, who was killed in the Battle of Khaybar. She was taken captive. The
Prophet صلى الله عليه وسلم set her free and married her, some of his wives including Sayyidah
Ayshah !رضى الله عنها did not like her, but the Prophet صلى الله عليه وسلم loved her as he loved his other
wives. One day Sayyidah Ayshah !رضى الله عنها called her a Jews and passed some adverse
remarks too. She complained to the Prophet صلى الله عليه وسلم who advised her to say to Sayyidah
صلى الله عليه while I am a Prophet's رضى الله عنه You are the daughter of Abu Bakr".رضى الله عنهاا Ayshah
".daughter وسلم
Sayyidah Zaynab رضى الله عنها was also a wife of the Prophet صلى اللهعليه وسلم . Her name was Barrah
and she was married to Sayyiduna Abdullah ibn Zamah' us an>, when she married the
Prophet صلى الله عليه وسلم he changed her name to Zaynab.
This hadith (tradition) tell us that:
no one should be derided for his past life,
it is allowed to severe bonds of kinship for more than three days when a
question of Shari'ah (divine law) is involved. This has been stated earlier, too.
The hadith (tradition) of Mi'adh ibn Anas رضى الله عنه has been mentioned earlier, see # 2986.
SECTION III.
الفضل الثَّالِثُ
BELIEVE SOMEONE'S OATH
(٥٠٥٠) عَنْ آَيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ رَأى عِيْتَى بْنُ مَرْيَمَ رَجُلًا يَسْرِقُ فَقَالَ لَهُ
عِيْتَى بْنُ مَرْيَمَ سَرَقْتَ قَالَ كُلَّا وَ الَّذِى لَا إِلهَ إِلَّ هُوَ فَقَالَ أُمَنْكُ بِاللُّهِ وَكَذَّبْتُ نَفْسِى- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5050
1 Abu Dawud # 4602.

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said, "Easa ibn Maryam (> Jule saw a man stealing. He asked, 'Have you stolen?' He
asserted, 'Not at all, by Him besides whom is no God.' So, Easa (> Jiale said, "I have
believed in Allah and declare my self to be false."1
COMMENTARY: Sayyiduna Eesa > Jule confirmed his belief in the oneness of Allah as
declared by the other man. Or, he meant to tell the man that he believed that he had sworn
correctly and regarded himself as false when he accused him of stealing. Perhaps the man
had not stolen, or there was no proof tenable in Shari'ah (divine law). So, he could not be
awarded punishment legally.
Shaykh Abdul Haq als, said that the meaning is: I believe your oath to be true and I
retract my suspicion about you. This implies that if anyone swears by Allah then through
his words may seem against facts, we must reject our suspicion and information and must
respect the name of Allah to believe his oath as true.
POVERTY & JEALOUSY ARE CONDEMNED
(٥٠٥١) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَادَ الْفَقْرُ أَْ يَكُوْتَ كُفْرًّا وَكَادَ الْحُسَدُ
آَ يَّغْلِبَ الْقَدَرَ۔
5051. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Poverty (and need) take one to the borders of disbelief. And, jealousy nearly gets
the better of decree."2
COMMENTARY: Poverty and hard times are very troubling things that compel man
sometimes to disbelieve. The poor man who gets fed up and loses patience and resolve
gives up trust and belief in Allah. He becomes dejected and instead of Allah begs from
others and begins to raise objections on Allah's domain. He complains against Divine
decree. He throws overboard the command to be pleased with Allah's decree. He begins to
regard others as the givers of his needs. He finds that infidels are wealthy so he inclines
towards them because Muslims are generally not very well off.
However, the fact is that poverty is what the Muslim are tried with. As for those who are
independent at heart in spite of poverty and dire need and endure patiently and with
gratitude, the same poverty is instrumental in raising their degrees and in making their
faith strong.
Hence, the Muslims who are in dire straits and deep in poverty and cannot correct their
situation in spite of immense efforts and strategy, must not lose hope but must realize that
their condition is because of a trial from Allah. The anxieties of the world will not last for
long. If one shows patience and independence one's condition will improve at any time
while success in the hereafter is assured. The troubles and anxieties of this world will turn
there into unlimited blessings and unending comfort. The Prophet yleal . said:
الدُّنْيَا سِجُنُّ الْمُؤْمِنِ وَجَنَّةُ الْگَافِرِ
(The world is the prison for the believer but paradise for the infidel.)
The Muslim who endures this prison bravely is assured of unlimited bounties in the
hereafter. Allah says in the quran:
1 Muslim # 149 2368, Musnad Ahmad 2-314.
2 Bayhaqi # 6612.

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لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِيْنَ كَفَرُوا فِي الْبِلَادِ مَتَاءٌ قَلِيْلْ تُؤَّ مَأُوْ هُمْ جَهَنَّهُ وَبِئْسَ الْمِهَادُ لَكِنِ الَّذِيْنَ اتَّقَوْا
رَبَّهُمْ أَّهُوْ جَنَّتْ تَجْرِئٌ مِنْ تَحْتِهَا الْأَقُرُ خُلِدِيْنَ فِيْهَا نُزُلَّا مِنْ عِنْدِ اللَّهِ وَمَا عِنْدَ اللهِخَيْرُ الْلاَبْرَارِ
{(O Believer) Let is not beguile you that the disbelievers go to and fro in the land - a
little enjoyment, then their refuge is hell and it is an evil resting place. But those
who fear their Lord - for them are gardens underneath which rivers flow. Therein
they shall abide - a hospitality from Allah. And that which is with Allah is better
for the pious) (3: 196-198)
The sahabah sometimes wondered at the riches of the infidels and their own plight. So,
these verses were revealed to set at rest the hearts of those sahabah who were troubled by
such thoughts.
Like poverty, wealth too may wished some people. It intoxicates and causes the wealthy to
rebel. Too much availability of luxury throws a person into the labyrinth of sin. Both
poverty and riches should be a moderate extent. Only then can one save himself from
going astray. The principle of
خَيْرُ الْأُمُوْرِ آَوْسَطُهَا
(the best course is the middle course) applies in both cases: of poverty and riches.
The concluding portion of the hadith (tradition) means that if anything can bypass decree,
jealousy will do it. This portion is also translated by some to mean:
'Jealously takes the jealous to such extent that he begins to believe that he can alter
Divine decree.'
ACCEPT EXCUSE OF ANOTHER
(٥٠٥٢) وَعَنْ جَابِرٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنِ اعْتَذَّرَ إِلى أَخِيُهِ فَلَمْ يَعْذِرُهُ أَوْلَمُ يَقُبَلُ
مُذُّرَهُ كَانَ عَلَيْهِ مِثْلُ خَطِيْئَةٍ صَاحِبٍ مَكْسٍ- رَوَاهُمَا الْبَيْمَقِىُّ فِى شُعَبِ الْإِيْمَانِ وَقَالَ الْمُكَّاسُ الْعُشَّارُ-
5052. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who excuses himself to his brother but he does not excuse him (rejecting his plea as
a lie), or does not accept his excuse (even though he knows it to be genuine), he
(who turns down his excuse) is as sinful as a sahib maks (the tax collector)."1
Bayhaqi transmitted saying that makkas is he who collects taxes.
COMMENTARY: The word () is to collect revenue. The one who collects ushr is (.)
makkas. Generally sahib maks is applied to one who collects taxes unjustly, not sanctioned
by Shari'ah (divine law). The sin for it is tremendous. According to a hadith (tradition)
sahib maks will not enter paradise. The two things - one who rejects an excuse and the
sahib maks - are compared perhaps because the latter too does not accept the excuse or
argument of one whom he makes the demand of tax. He turns a deaf ear to a debtor, a
bankrupt or an over assessed, and collects taxes forcibly on his unilateral decision.
There are other ahadith (tradition) too, that condemn rejection of excuses. Tabarani als),
for instance, has presented in Awsat, the hadith (tradition) of Sayyidah Ayshah "une at(+)
that the Prophet صلى اللهعليهوسلم said:
1 Bayhaqi in Shu'ab ul eeman # 8338.

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مَّنِ اعْتَذَرَ إِلَى آَخِيْهِ الْمُسْلِمِ فَلَمُ هُذَّرَه لَمْ يَرْدعَلَى الُوْضِ
"If anyone presents an excuse to his Muslim brother but he does not accept his
excuse, then he will not be able to come to the pond kawthar."
Tabarani a , and other traditionalists have transmitted the hadith (tradition) of
Sayyiduna Ibn Abbas رضى الله عنه that the prophet صلى الله عليه وسلم said, 'Shall I not tell you who a
bad person is?' They submitted, "Do tell us" He said, "The bad man among you alights
alone at some transit point, whip his slave and deprives (the needy) of his money." Then,
he added 'Shall I not tell you of one worse than him?" They submitted. "Do tell us!" He
said, "The man who does not condone a fault (and accept an excuse) and does not forgive a
mistake." Again he asked if he might inform them of one worse than that and was
requested to inform them. He said, "The man from whom there is no hope of any good, not
is there peace from his mischief."
Hakim ale, has transmitted the hadith (tradition) of Sayyiduna Abu Hurayrah a +, that
the Prophet , the a . said, "Preserve yourselves from ogling at women of other men,
your women will remain chaste. Give kind treatment to your father, your son will be kind
to you. If a Muslim brother comes to anyone with an excuse, he must accept his excuse
whether it is correct or wrong. If he does not accept his Muslim brother's excuse then (he
must know) he will not be allowed to come to the pond kawthar."
(Hakim said this tradition has a correct line of transmission)
CHAPTER - XVIII
CAUTION & DELIBERATION IN AFFAIRS
◌َابُ الْحَذْرِ وَ الثَّانِى فِى الْأُمُورِ
The word (jiJI) al-hadhar is to be cautions, alert, But (JJ) al-hadhir is to be prepared,
ready, alert.
The word (Ju) tani, means not to hurry through anything but to deliberate, consider,
ponder and examine.
Hence, the captions advises that one must preserve himself from the mischief of the people
and trial of the times, whether worldly or religious. One must always be cautious in one's
affairs. Haste must be avoided. One must be tolerant and dignified, keep a vigilant eye on
every resolve and deed and their consequences.
SECTION I
الفضل الآؤل
A WISE PRINCIPLE
(٥٠٥٣) عَنْ آنٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يُلْدَةُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَئْنِ-
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5053
said, "A believer is not stung from the same hole twice."1
COMMENTARY: A wise and just believer who protects his religion does not forgive a
1 Bukhari # 6133, Muslim # 63. 2998.

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dishonest rebel antagonist of religion. He does not let him alone but subjects him to his
anger for Allah's sake and in Allah's path. He is not tolerant of him repeatedly and he does
not fall prey to his deception again and again. It is not of much concern if one is deceived in
some worldly affair, but one must never be deceived in matters concerning religion.
The ulama (Scholars) say that the prophet ja,ledo has given an extraordinary guidance in
these words. It aims at supporting religion and hipping the mischief of the enemy in the
bud.
The background of this hadith (tradition) is. that there was a notorious Arab poet, Abu
Gharrah, an infidel. He satirized the Muslims and incited the evil disbelievers against them
to harm the Muslims. At the Battle of Badr when a small army of the Muslims routed the
hosts of the Makkan infidels, he was one of the captives. He expressed regret for his past
sins and sought forgiveness on the assurance that he would never again repeat his evil
deeds. So, the Prophet , 4,le aso forgave him and set him free. But, he was incorrigible.
When he returned to his people, he resumed his previous mischievous ways. However, in
the battle of uhud, Allah sent him to the Prophet ,4,le ando again as a captive. Again, he
used the same ploy and sought protection professing regret and asking to be pardoned,
promising to behave in the future. The prophet gle dno did not forgive him and issued
command that he should be executed. He was put to death.
Some people recommended to the Prophet صلى الله عليه وسلم that he should be given another
opportunity and should be pardoned. The Prophet صلى الله عليه وسلم spoke the words mentioned
in the hadith (tradition); 'A believer is not stung from the same hole twice."
EXCELLENCE OF CAUTION & DELIBERATION
(٥٠٥٤) وَعَنِ ابْنِ عَبَّاسِ آَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَشَجِّ عَبْدِ الْقَيْسِ إِّ فِيْكَ ◌ََضْلَتَيْنِ مُحِبُّهُمَا
اللّهُ الْعِلْمُ وَالْآَنَاثُّـ (رواه مسلم)
5054. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said to
AsHajj (pilgrimage) usd +, a member of the tribe Abdul Qays, "surely, you possess
two characteristics that Allah loves: tolerance and caution."1
COMMENTARY: Abdul Qays was a tribe. They came to Madinah to meet the Prophet &n.
yale. When they were near the Masjid Nabawi, they jumped down from their camels and
rushed forward to meet the Prophet Lylea lo eager to see him, They were very emotional
when they came to him and expressed their love and attachment in a very dedicated
manner. He observed silence. But the emotion of their leader AsHajj (pilgrimage) As an(+)
were markedly different. His name was Mundhir as às (+). He went gently to his lodgings
where he put together and luggage of his companions. After placing everything in order,
he had a bath, put on clean clothes and came walking steadily in a dignified way to the
Masjid Nabawi, offered two raka'at salah (prayer), made a supplication and met the
Prophet Lylea . who liked very much his approach, and spoke the words mentioned in
the hadith (tradition).
According to a version, he asked the Prophet صلى الله عليه وسلم whether the two characteristics
were adopted by him or put in his nature by Allah. He said, "Allah has created them in
1 Muslim # 25-17, Tirmidhi # 2011.

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your nature." He said, "I am grateful to Allah for creating these characteristics in me as are
liked by Him and His Messenger ,,le ino. If they were of my own making then they
would have diminished with the passage of time. So, now I hope that they will remain part
of my character."
SECTION III
الفضلُ الثَّانِی
MERIT OF COMPOSED APPROACH
(٥٠٥٥) عَنُ سَهْلِ بُنِ سَعْدٍ السَّاعِدِيِّ آثَّ الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْأَنَاءُ مِنَّ اللَّهِ وَالْعَجْلَةُ مِنَ
الشَّيْطَانِ - رَوَاءُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْتُ غَرِيبٌ وَقَدْ تَكُلَّمَ بَعْضُ أَهْلِ الْحَدِيْثِ فِ عَبْدِالْمُهَيُِّنِ بُنِ
عَبَّاسِ الرَّاوِئُ مِنْ قِبَلِحِفْظٍ۔
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Sahl ibn Sa'd Sa'idi .5055
said, "Composed (and sedate) approach is from Allah (meaning that it is inspired to
man) but haste is the devil's trait."1
COMMENTARY: Bayhaqi has also reproduced this hadith (tradition) in Shu'ab ul eeman.
It is the evil who makes people hasty in commencing their worldly affairs without
bothering for the consequences. But, same affairs there are of a charitable and virtuous
nature that are exempted because the devil does not come near such things. For example,
Allah says:
الثَّانِ مِنَّ اللَّهِ وَالْعَجَلَةُ مِنَ الشَّطَانِ
Mulla Ali Qari ales, said that:
there is haste towards beginning to perform worship, and
there is haste in performing worship.
Clearly, they are both different. The former is desired and commendable, while the latter is
a condemned and de tested habit. For example, when the hour of salah (prayer) set in, one
must not procrastinate but make haste to p.repare for it and begin to ffer it in a composed
manner, peacefully. These things are not counted as being hasty and are not disliked but
are commendable and approved. The other thing is to hurry through when offering salah
(prayer) and in the process not doing justice to its postures to finish off quickly. This is
performing a pious deed on the double, hurriedly. It is condemne.t.
So, the gist of what Mulla Ali Qari ales, says that to be swift ir taking up a pious work and
preparing oneself for its consequences in a prais eworthy effort. But, to perform it in haste is
a bad thing.
In other words; Don't hurry - start early.
STUMBLING IS EXPERIENCING
(٥٠٥٦) وَعَنْ أَبٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللُّهِ صَمَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا حَلِيْمَ إِلَّ ذُوْ عَثْرَةٍ وَلَّاْ حَكِيْمَ إِلَّ ذُوْ
تَجْرَ بَةٍ رَوَاءُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَقَالَ لهُذَا خَدِيْ مُ غَرِئْبٌ-
صلى الله عليه وسلم narr ated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .5056
1 Tirmidhi # 2012.

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said, "No one is forbearing unless he stumbles and no one is wise unless he gains
experience.'1
COMMENTARY: Only he who has stumbled, faltered or been deceived possesses
forbearance and understanding. He may have committed sin previously and suffered some
loss. Thereafter, he becomes cautious and is remorseful and ashamed. Hence, he
understands the distress of other people and knows that defects of other people must be
concealed and forgiven. So, he is kind, element and well-wising to others, conceals their
shortcoming and forgives their faults.
The word ( ) is applied to the wise, intelligent and upright. He knows the truth of
everything.
Experience is to be aware of the workings of different things, and the way they are done.
He thus knows their advantages and disadvantages, vicissitudes of fortunes and of other
affairs, and good and bad of actions. He gains wisdom and is a perfect wise man - hakim.
The word (+) hakim also refers to the physician. The same experience counts in his case
too, for merely acquiring professional knowledge is not enough.
DO ONLY WHAT LOOKS LIKE HAVING GOOD RESULTS
(٥٠٥٧) وَعَنْ آَنَسٍ أَكَّ رَجُلًا قَالَ لِلنَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْصِنِيٍ فَقَالَ خُذِالْاً مُرَبِالتَّدُبِيُرِ فَيِنُ
رَأَيْتَ فِ عَاقِبَتِهِ خَيْرًّا فَأَمْضِهِ وَإِبْ خِفْتَ غَيَّا فَأَمْسِكْ- (رواه فى شرح السنة)
صلى الله عليه narrated that a man submitted to the Prophet رضى الله عنه Sayyiduna Anas .5057
), "Do give me some advice (on pursuing my affairs)." He said, "Take up
anything after considering its pros and cons. If it seems worthwhile to you, go
ahead with it. But, if you are apprehensive of being misled (or fear a loss relative to
the hereafter) then, desist."2
DO NOT PUT OFF
(٥٠٥٨. وَعَنْ مُصْعَبٍ بُنِ سَعْدٍ عَنْ آَيْهٍ قَالَ الْآَعُمَشُ لَّا أَعْلَمَهُ إِلَّ عَنِ النَّبِيِّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ الُوَّدَةُ
فِي كُلِّ شَىْءٍ خَيْرٌ إِلَّ فِى عَمَلِ الآخِرَةِ-(رواهابوداود)
5058. Sayyiduna Mu'sab ibn Sa'd reported that his father (Sayyiduna Sa'd) utan+)
narrated what a sub-narrator A'mash al das, was confident were the words of the
Prophet Lleà o. He said, "Putting off is good thing in all affairs but not in deeds
of the hereafter."3
COMMENTARY: Do not wait to do virtuous deeds. Rather, do them promptly. Delaying
good deeds spells trouble and causes harm. IN contrast, before undertaking any worldly
task generally one does not know what the outcome would be, so it is not to begin it
immediately. As against this, the affairs of the hereafter are known for their results, so there
is no reason to delay them. They Quran commands us:
فَاسْتَبِقُوا الْخُيْرَاتِ وَسَارِ عُوا إِلَى مَغْفِرَةٍ مِنْ رَّبِّكُمُ
1 Tirmidhi # 2033 (2040), Musnad Ahmad # 110506.
2 Bayhaqi in Sharh us Sunnah (Holy Prophet's practice) # 3600.
3 Abu Dawud # 4810.

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{And they vie with each other in good deeds} (3: 114)
(And vie with each other hastening to attain forgiveness from you Lord) (3: 133)
Imam Ghazali ats», has written in his exegesis cf the verse:
الشَّيْظِنُ يَعِدُكُمُ الْفَقْرَ
{Satan threatens you of poverty ... } (2: 268)
That it is better for a believer that the moment he feels like spending in Allah's path, he
must go ahead and spend, without delaying at all. If he waits, then the devil puts thoughts
in his mind, 'you will become a pauper.' He prevents man from giving charity.
A pious man once called a student while he was in the toilet, "Take this shirt of mine and
give it to a certain man." The student was surprised and asked politely, "why did you not
defer it till you were out of the toilet?" He said, "I thought of the poor man and if I had
waited till I come out it was possible that I might have had second thought about giving
my shirt in charity. I would have then been deprived of a pious deed."
CHARACTERISTICS THAT ARE PART OF PROPHETHOOD
(٥٠٥٩) وَعَنْ عَبْدِ اللَّهِ بْنِ سَرْجِسَ آَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الشَّمْتُ الْحُسَنُّ وَالثُّؤَّدَّةُ وَالْإِقْتِصَاءُ
جُزْءٍ مِنْ أَرْبَعٍ وَعِشْرِ ئِنَّ جُزْءٍ مِنَ النُّؤَّةِ- (رواه الترمذى)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abdullah ibn Sarjis .5059
said, "Good habit, being gentle and steady, and adopting moderation in affairs are
among the twenty four parts of prophethood."1
COMMENTARY: Moderation is to follow a middle course in every condition and in every
thing one does. One must abstain from extravagance. For instance, when spending one
must not be a spendthrift or a niggardly. One must take a middle course and be generous.
Similarly, one must be brave and courageous, neither reckless nor cowardly. So, too, one
must not go to extremes but follow a conviction and ideology that is moderate and
approved by religion. For instance there is a belief of Jabar („) and another of Qadar (y).
Both are extremes. The one that is moderate is what is followed by the ahl us sunnah (Holy
Prophet's practice) wa al-jama'ah.
Moderation must also be pursued in economy. It is to neither overspend on essentials of
life to the limits of extravagance nor to under spend and live in hardship. A mean course
should be followed. This is as stated in a hadith (tradition):
اَلْإِقْتَصِادُ فِي النَّفْقَّةِ نِصْفُ الْمَعِيشَةِ
"Moderation in spending saves half one's capital of one's economy."2
In short, man must exercise moderation in every field of his life and in every thing he does.
This itself is the perfect thing that delivers man to his ambition and his aims because one
who runs rapidly falls down and one who walks lazily gets lost. It is only a moderate pace
that will get one to one's destination. This is why Allah has given the command at many
places that a mean course should be adopted, and sometimes He has mentioned them by
name, as;
1 Tirmidhi # 2010 (2017).
2 See hadith (tradition) # 5067.
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.
وَاقْصِدُفِى مَشْپِكَ
{And be modest in your gait .. } (31: 19)
And,
· ◌ُوا وَاشْرِبُوا وَلَّا تُشْرِفُوا
{ ..... and eat and drink, but be you not prodigal.} (3: 31)
Some of those possessing Divine awareness maintain that moderation should be observed
in learning and practice too. This will protect from many different trials in this field. Hence,
one must occupy in learning only to the extent that does not keep one away from practice.
And, so only so much practice is proper as will not prevent one from learning.
As for being among the twenty - four parts, the scholars say that either all of them together
form one part of prophethood, or each of these things (mentioned in the hadith (tradition))
is one part of prophethood. The part signifies that these excellences and qualities are one of
those excellences and qualities which the Prophets (>. Jin,le possessed.
As for specifying the parts of prophethood, only the Prophet صلى الله عليه وسلم can say why the
number is specified. But, he did not do so. Hence, we must leave it to Allah and His
صلى اللهعليه وسلم messenger
(٥٠٦٠) وَعَنِ ابْنِ عَبَّاسِ آَّ النَِّىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ الْهَدْىَ الشَّالِمَ وَالسَّمُتَ الصَّالِمَ
وَالْإِقْتِصَادَ جُزْءٍ مِنْ خَمْسٍ وَعِشْرِ ئْنَ جُزْءٌ مِّنَ النُّئۇّة-(رواه ابوداود)
5060. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said. "A
righteous behaviour, a righteous disposition and moderation are a part of the
twenty five parts of prophethood."1
COMMENTARY: The word (الهدى الصالح) and (السمت الصالح) - translated righteous behavour and
disposition - are a man's internal and external conduct. In the mystic life of a sufi they are
as akin as faith and Islam are in Shari'ah (divine law). When a believer possesses both the
excellences then there is no doubt that he is perfect.
The number of parts of prophethood specified in this hadith (tradition) and the previous
differ. Either a sub-narrator may have been confused or there is some undisclosed meaning
In it that the Prophet صلى اللهعليه وسلم did not tell us.
ANYONE'S SECRET IS A TRUST
(٥٠٦١) وَعَنْ جَابِرِ ابْنِ عَبْدِ اللّهِ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا حَدَّثَ الرَّجُلَ الْحَدِيْثَ تُؤَّ الْتَفَتَ
فَهِىَ آمَانگ۔(رواهالترمذى وابوداود)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Jabir ibn Abdullah .5061
said, "When a man says something (wich he wishes to be kept secret( and then he
goes away, this is a trust."2
COMMENTARY: The person to whom the secret is confided is a trust holder. He must not
reveal it to anyone.
1 Abu Dawud # 4776, Musnad Ahmad 1. 296.
2 Musnad Ahmad 3. 379, Abu Dawud # 4868, Tirmidhi # 1959.

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OFFER A GOOD ADVICE
(٥٠٦٢) وَعَنْ أَبِي هُرَيْرَةَ آَتَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَبِ الْهَيْقَمِ بْنِ التِّيْهَانِ هَلْ لَّكَ خَادِمْ قَالَ
لَا فَقَالَ فَإِذَا أَتَانًا سَبِى قَاتِنَا فَأْتِ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِرَاسَيْنٍ فَأَتَاهُ أَبُو الْهَيْقَمِ فَقَالَ النَّبِىُّ صَلَّى اللهُ
عَلَيْهٍ وَسَلَّمَ اخُتَّرُ مِنْهُمَّا فَقَالَ يَانَبِىَّ اللّهِ اخْتَزْ لِيْ فَقَالَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَإِنَّ الْمُسْتَشَارَ مُؤْتَمَنْ خُذُ
هذَا فَإِنِى رَآَيْتُهُ يُصَلِّى وَاسْتَوْصِ بِهِ مَعْرُوفًا-(رواه الترمذى)
5062. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم asked
Abu Haytham ibn Tayihan رضى الله عنه. "Do you have a servant?" He said, "No." He
said, When captives are brought to us, come to me." (soon) two captives were
brought to the prophet صلى الله عليه وسلم and Abu Haytham came to him. He said, "Choose
one of them." But, he submitted, "O Prophet of Allah, you select for me." The
Prophet صلى الله عليه وسلم said, "The one who is consulted is trusted. Take this one, for, I
have seen him offer salah (prayer)." And he instructed him to treat him kindly."1
صلى اللهعليه وسلم COMMENTARY: According to a version, when he told his wife that the Prophet
had instructed him to be kind to the slave, she said that they might not be able to abide by
the instruction perfectly and advised him to set the slave free.
THREE THINGS MUST BE DISCLOSED EVEN IF CONFIDENTIAL
(٥٠٦٣) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمَجَالِسُ بِالْأَمَانَةِ إِلَّ ثَلِقَةً مَجَالِسَ سَفُّكُ
دَهٍ حَرَامٍ أَوْقَرُْ حَرَامْ أَوِ اقْتِطَاءُ مَالٍ بِغَيْرٍ حَقٍ - رَوَاهُ أَبُوْدَاوُدَ وَ ذُكِرَ حَدِيْثُ آنٍ سَعِيْدٍ إِثَّ أَعْظِمَّ الْآَ
مَانَةٍ فِيْ بَابِ الْمُبَاشِرَةِ فِي الْفَضْلِ الْآَلِ-
5063. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Meetings are confidential. (If anything is spoken and heard, it should not be
disclosed to anyone else,) However, there are three meetings that are excepted. (if
they are heard, they must be conveyed to others even if spoken confidentially.)
They are:
(i) Concerning shedding of blood unlawfully (deciding to do it),
(ii) Committing fornication (making plans to do it),
(iii) Appropriating someone's property unjustly."2
COMMENTARY: Any one who hears any such conspiracy must not regard it as a secret but
must reveal it to the proper persons. It is also permitted to reveal conspiracies against
religion, state and nation. This is as explained by Shaykh Abdul Haq alar.
Mulla Ali Qari atu, has said that it is not proper for a believer to publicize the bad deed or
sayings of any people in a meeting. However, three evil conspiracies or deeds may be
publicized and they are those mentioned in the hadith (tradition).
إِثَّ أَعْظَمَ الْآَمَانَةِ الخ
1 Tirmidhi # 2369 (2376) lengthy, Bukhari # 2198, Musnad Ahmad # 11342.
2 Tirmidhi # 1959, Abu Dawud # 4869, Musnad Ahmad 3. 342.

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And, the hadith (tradition) of Abu Sa'eed ando, is mentioned at # 3190.
SECTION III
الفَصلُ الثَّالِثُ
POSITION OF INTELLIGENCE
(٥٠٦٤) وَعَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَمَّا خَلَقَ اللَّهُ الْعَقْلَ قَالَ لَّهُ قُمْ فَقَامَ ثُمَّ قَالَ لَّهُ
أَذْبَرُ فَأَذْبَرَ تُؤَّ قَالَ أَقْبِلُ فَأَقْبَلَ تُؤَّ قَالَ لَهُ اقْتُدُ فَعَقَدَ ثُمَّ قَالَ لَهُ مَاخَلَقْتُ خَلْقَا هُوَ خَيْرٌ مِنْكَ وَلَّا أَفْضَلُ
مِنْكَ وَلَّا أَحْسَنُ مِنْكَ بِكَ أَخَذُّ وَبِكَ أُعْطِئْ وَبِكَ أُعْرَفُ وَبِكَ أُعَاتِبُ وَبِكَ القَّوَابُ وَعَلَيْكَ الْعِقَابُ
وَقَدْ تَكِّلَّمَ فِيْهِ بَعْضُ الْعُلَمَآءِ
5064. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"When Allah created the intelligence, He said to it, 'stand up!' so it stood up. Then
He said to it, 'Turn your back!' so, it turned it back. Then He said to it, 'Turn your
back!' So, it turned its back. Then He said to it, 'Turn your face (towards Me).' So, it
faced Him. Then He said to it 'Sit down,' and it sat down. Then he said to it, 'I have
created no creation that is better than you, more excellent than you, and more
beautiful than you. Through you I receive (worship of the creatures). Through you,
I grant reward and ranks to them). Through you, I am known (and recognized).
Through you, I punish Through you, I bestow reward and through you, I punish.'
(In short, it is intelligence that makes man answerable to the commands of Allah,
subject to His anger and pleasure and deserving of reward and punishment.)1
COMMENTARY: Intelligence was created with a body and will be brought in the hereafter
as a ram and slaughtered between paradise and hell.
RECKONING WILL BE ACCORDING TO INTELLIGENCE
(٥٠٦٥) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الرَّجُلَ لَيَكُونُ مِنْ أَهْلِ الصَّلوةِ
وَالقَّوْمِ وَالزَّكُوَةِ وَالْحُجِّ وَالْعُمْرَةِ حَتّى ذَكَّرَ سِهَامَ الْخَيْرِ كُلَّهَا وَمَا يُحْزَى يَوْمَ الْقِيْمَةِ إِلَّ بِقَدْرٍ عَقُلِهِ۔
5065. Sayyidund Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"A man may be among those who offer salah (prayer), fast, pay zakah (Annual due
charity), perform Hajj (pilgrimage) and umrah so much so that he mentioned all
chief forms of pious deeds. "But he will not be rewarded on the day of resurrection
except in keeping with his intelligence."2
COMMENTARY: Intelligence is what enables man to know the reality of things and of
causes, the good and bad of both the worlds, and piety and evil. He keeps away thereby
from the trials of the soul and the wrong paths, but thereby follows the straight way.
Thereby, he gains nearness to Allah.
Those traits are found in men in accordance with the degree of their intelligence. Hence
reward in the hereafter will be commensurate with intelligence. Reward will not depend
merely on worship and obedience but on their beauty and perfection, and intelligence
enables a person to achieve that.
1 Bayhaqi in Shuab ul eeman # 4633. The ulama (Scholars) say that this hadith (tradition) is invented.
2 Bayhaqi in Shu'ab ul eeman # 4637.

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The ulama (Scholars) put the question here is knowledge more excellent or intelligence?
However, if learning is also applied to the power of distinction and recognition then there
is not need to debate which is better - knowledge or intelligence? However, these two
things are superior to deed and worship. The ulama (Scholars) say, therefore, that one
raka'ah salah (prayer) of an intelligent scholar is better than one thousand raka'at of other
people.
FARSIGHTEDNESS ABSTINENCE & GOOD CHARACTER
(٥٠٦٦) وَعَنُ آبيٍ ذَرٍ قَالَ قَالَ لِى رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَيَا أَبَاذَرٍ لَا عَقُلَ كَالتَّدُبِيْرٍ وَلَّا وَرُءَ كَالُّكَّنٍ
وَلَّا حَسَبَ كَحُسْنِ اُلُقِ۔
5066. Sayyiduna Abu Dharr رضى الله عنه narrated "Allah's Messenger صلى الله عليه وسلم said to
me, 'O Abu Dharr, there is no intelligence like foresighted planning, no
righteousness like abstinence and no nobility like good character."1
COMMENTARY: Farsightedness is to think of the consequences before taking up any task.
The word righteousness is used here for (¿s) which is more intense than (ar) taqwa. It is
to abstain not only from the forbidden but also from the makruh (disapproved)
(undesirable) and the doubtful. Generally however, both words are used as Synonyms.
Also there is no difference between the words of the hadith (tradition) (¿) - righteousness
and ASI abstinence. Actually, both mean to restrain oneself (though the translations use
distinct words for them). Teebi a , makes it clear. He says (ACJI) is to abstain from
harming the Muslims and from using the tongue for meaningless talk. And, he says that
(¿) and (sas) apply to both commands 'to do' and 'to abstain,' which (KJ) pertains only
to the command 'not to do' or 'to abstain,
We must also realize that the principle in following the commands is that abstinence is
more emphasized then performance. In other words, it is more important to abstain from
such things as Shari'ah (divine law) has forbidden us to approach than to perform what
Shari'ah (divine law) has commanded us and permitted us to do. It is on this basis that the
ulama (Scholars) have written that if a person
Suffices himself with the performance of the fard (compulsory) and the wajib (obligatory)
(obligatory duties) and the sunnah (Holy Prophet's practice) mu'akhadah (emphasized sunnah
(Holy Prophet's practice)) but does not abide by the supererogatory and the recommended.
And
Is more particular in keeping away by abstaining from all the forbidden and disliked and
doubtful things, - he will attain the goal. In other words, he will get to the degree of Divine
awareness and nearness to Allah.
In contrast, if anyone is very particular in discharging the fard (compulsory) and wajib
(obligatory) obligation, the sunnah (Holy Prophet's practice) mu'akkadah, all the
supererogatory and recommended forms of worship, but is not particular in abstaining and
continur : to indulge in the forbidden, then he will not attain the goal.
This can be explained with the example of a sick person. He has been prescribed certain
medicine and preventive measures. If he is careful to observe the prevention strictly
abstaining from that is disallowed but is careless in taking the medicine then too he will get
1 Ibn Majah # 4218, Bayhaqi in Shu'ub ul eeman # 5647.

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well even if it takes time. But if it is the other way about and he takes all the prescribed
medicine but does not keep away from the food and drink that is forbidden to him, then he
will never get will and his sickness will go on increasing.
A man's nobility and his high descent is actually his good character. If anyone lacks this
quality then no matter how many merits he enumerates of himself and recounts his
achievements and pedigree, that is of no value and to no effect. Good character could mean
all internal moral qualities and it could also mean tenderness and mild nature. In the
former case, it is the best merit and in the latter case, the statement is an over emphasis/
The Sufis say of good character that it is to meet others cheerfully and to present gifts to
people and to refrain from hurting Allah's creatures. This is the saying of Hasan Busri ,
à. Another righteous man said that it is to abstain from disliking Allah's creatures and to
keep people happy both in comfort and hardship.
Sahl Tashturi als, said that the lowest form of good character is to endure the excesses of
the creatures and never to avenge anyone. It is also to be compassionate to a tyrant and to
hope for his forgiveness.
MODERATION IN SPENDING IS HALF WEALTH
(٥٠٦٧) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْإِقْتَصَادُ فِي النَّفَقَّةِ نِصْفُ الْمَعِيْشَةِ وَالتَّوَدُّدُ إِلَى
النَّاسِ نِصْفُ الْعَقْلِ وَحُسْنُ السَّوّالِ نِصْفُ الْعِلْمِ - رَوَى الْبَيْهَقِيُّ الْآَحَادِيْثَ الْأَرْبَعَةَ فِيْ شُعَبِ الْإِئْمَان-
صلى الله عليه وسلم narrated that the Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .5067
said, "Being moderate in spending is (like) half of one's livelihood (or capital).
Being friendly to the people is (like) half of intelligence. And putting questions in a
decent manner is (like) half of knowledge."1
COMMENTARY: One must neither be extravagant nor niggardly in spending on the
essential of life. Moderation is half of the capital of life. In the sense that it saves for other
uses, and sort of augments income.
To love good people ensures a good social living. Both these things together make up a full
intelligence.
When a scholarly issue is involved, it is·like half of knowledge to ask questions after
deliberation in a decent manner. Such a person asks only such questions as are very
necessary and useful. He seeks to increase his knowledge and knows what he should ask
and whom should he ask. When he gets an answer, his knowledge of that which he wished
to know becomes perfect. In this sense, knowledge is of two kinds:
(i)
Question, and
(ii)
Answer.
As for asking questions in a decent manner a good question is one that is examined and
reviewed from all angles for all plausible answers so that a comprehensive answer is
expected. The question itself is a branch of knowledge. Thus it cannot be asked how
putting a question can be described as half of knowledge when asking implies ignorance.
One who asks after deliberating on it is clearly seeking knowledge and possesses some
knowledge which he hopes to make perfect. This is why a question is half of knowledge.
On the other hand, a person who puts a question hastily without proper deliberation only
1 Bayhaqi in Shu'ab ul eeman # 6568.

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shows his ignorance and poor intelligence. Once, imam Abu Yusuf alus, observed that one
of his students was quiet in his class over a continuous period of time. So, he said to him,
"If you do not understand anything what I say here, or find any difficulty, you may ask
about it. Do not feel shy, To feel ashamed to ask about what needs to be solved keeps one
away from acquiring knowledge." At that time, Imam Abu Yusuf us àl +, was defining
fasting. He said 'A'fast begins in the morning and is completed at sunset." That student
asked, "O Imam! What if the sun never sets? When will the fast end?' Imam Abu Yusuf ,
à said, "Keep quiet! Silence is better for you than speech."
In short, the kind of the question asked and the way it is put reveals the personality and
condition of the person asking the question. It is not difficult to see if he is ignorant or
possesses an inclination to learn.
A person who is bright will put a question that reflects his knowledge and intelligence. But,
the question of an ignorant person will be foolish and casual. Someone has said, well;
"When an ignorant man speaks he looks like a donkey. When he is silent, he seems to be
.
wall."
[To question and ask is a moment's shame, But to question and not ask is a lifetime's
(Japanese proverb) shame.]
CHAPTER - XIX
GENTLENESS, MODESTY & GOOD CHARACTER
بَابُ الْرِفْقِ وَالْحَيَآءِ وَحُسْنِ الْخُلُقِ
The word (3)) gentleness is the opposite (3) rudeness. It means to be mild and kind to
one's companions, to deal with them cheerfully and to do everything calmly and in a
pleasant manner.
The next word in the caption is ((4). It means modesty and to be liked. A person feels in
when he is shy and fears that he might be blamed for defect or shortcoming. This is why it
is said, "The best kind of modesty is what prevents one from indulging in what Shari'ah
(divine law) has called bad."
Sayyiduna Junayd avus, said, "Haya' (or modesty) is the condition that grows in the heart
because of fear and restlessness after not being thankful to Allah for His bounties."
Sayyiduna Biqaq àluz, said, "Haya is what prevents one to request and seek from the
master."
The next words are (sally1) good character. It is to follow what the seal of the prophets,
the last of them Sayyiduna Muhammad yle àlo has presented to people from Allah. It
is the Shri'ah or etiquette of the mystic way of life and intimate knowledge of the Divine
Being.
Sayyidah Ayshah رضى الله عنهاا was asked about the manners of the Prophet صلى الله عليه وسلم as
contained in the words of the Qurani:
وَإِنَّكَ لَعَلى خُلُقٍ عَظِيٍُ
{And surely you have a tremendously sublime character} (68: 4)
She said "His character and disposition was the mighty Quran.'1
1 Muslim.

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He possessed all the good qualities mentioned in the Quran and he was free from all the
bad attributes condemned by the Quran (whether they concerned disobedience to Allah or
mistreatment of the creatures. Indeed, this is the highest degree of man's character.) As for
the degrees of obedience, it is according to love, meaning a person obeys in accordance
with his love for the Prophet ylea . and the enablement he gets for it. If it is more, then
he obeys more but if it is less then his obedience comes down to that extent.
SECTION I
الفَضْلُ الاول
MERIT OF MILDNESS & MERCY
(٥٠٦٨) عَنْ عَائِشَةَ آربّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ اللّهُ رَفِيْى ◌ُحِبُّ الرِّفْقَ وَيُعْطِئْ عَلَى
الرِّفْقِ مَا لَّا يُعْطِئِ عَلَى الْعُنْفِ وَمَا لَا يُعْطِئِّ عَلى مَاسِوَاهُ- رَوَّاهُ مُسْلِمْ وَفِيْ رِوَايَةٍ لَهُ قَالَ لِعَائِشَةَ عَلَيْكِ بِالرِّفْقِ
وَإِيَّاكِ وَالْعُنَّفَ وَالْفُحْشَ إِّ الرِّفْقَ لَا يَكُوْجُ فِي قَىْءٍ إِلََّ زَانَهُ وَلَّا يُنْزَُّ مِنْ شَىْءٍ إِلَّشَانَه۔
5068. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"Allah is mild and likes mildness. (He is mild Himself and does not burden his
creatures, and likes them to be mild too to each other.) He grants for mildness what
He does not grant for harshness and what He does not grant for anything else."1
According to another version, he (the Prophet) صلى الله عليه وسلم said to Sayyidah Ayshah
lực à +), "You must observe mildness and keep away from harshness and
roughness. In whatever thing mildness is found, it does not but adorn it and from
whatever it is withdrawn, it does not but render it defective."2
COMMENTARY: Allah likes His slaves to be kind to each other. They must encourage each
other to be mutually loving and compassionate to create a peaceful society, free of worries,
When this is done everyone prospers and blessing descend on them. Also, Allah rewards
them and causes them to succeed in their affairs.
Moreover, Allah does not reward as much on anything else as He does on mildness. This
fact is emphasized by repeating the previous text. It makes it clear that the reward is
greater than on even normal conduct what to say of harshness.
LACK OF MILDNESS DEPRIVES OF PIETY
(٥٠٦٩) وَعَنْ جَرِيْرٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ تُجْرَمُ الرِّفْقُ يُحْرَمُ الخُيُرَ- (رواه مسلم)
5069. Sayyiduna Jarir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He who is
deprived of mildness is deprived of piety (and goodness)."3
COMMENTARY: In the version of Jami Saghir, the words are that he who is deprived of
mildness is deprived of all good. Thus, the Prophet صلى الله عليه وسلم described the virtue of
mildness and encouraged that it should be adopted, placing emphasis by the word 'all'
EXCELLENCE OF MODESTY
(٥٠٧٠) وَعَنِ ابْنِ عُمَرَ آَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنَّ عَلَى رَجُلٍ مِنَّ الْأَنْصَارِ وَهُوَ يَعِظُ آَخَاهُ بِالْحَيَآءِ
1 Muslim # 77. 2593.
2 Muslim # 78. 2594, Tirmidhi # 2701.
3 Muslim # 74-2592.

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فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَعْهُ فَإِّ الْحْيَاءِ مِنَ الْإِيمَانِ - (متفق عليه)
صلى الله عليه narrated that (one day) Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .5070
while he was preaching his brother on رضى الله عنه passed by a man of the ansar وسلم
modesty. So, Allah's Messenger صلى الله عليه وسلم said (to him), "Let him alone, for
modesty is part of faith."1
COMMENTARY: That sahabi we à >, was forbidding his brother from being too much
modest. He told him that too much modesty keeps one from acquiring sustenance and
learning. On hearing him, the Prophet صلى الله عليه وسلم forbade him to discourage his brother,
saying, "Modesty is a good characteristic and part of faith."
Teebi al, and others said that he was warning his brother. It is also said that he was
extolling him to adopt modesty, but the first opinion is more correct. In one version. The
word (lu) admonish, warn is replaced by () reprimand, censure.
(٥٠٧١) وَعَنُ عمران بن حصين قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْخِيَاءِ لَا يَأْقِ إِلَّ بِخَيْرٍ وَفِي رَوَايَةٍ
اْخِيَاءُ خَيْرَ كُلِه - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Imran ibn Husayn .5071
said, 'Modesty grows nothing but good."
According to another version "Modesty is good in all cases."2
COMMENTARY: If shyness keeps one away from declaring the truth or enjoining piety
and forbidding evil then it is not modesty. It is helplessness and cowardice. In the eyes of
Shari'ah (divine law) modesty (-) should be instrumental in keeping away evil. It should
prevent one from evil both natural and legal. And one must shun what is described as evil
by Shari'ah (divine law) whether it is haraam (unlawful) or makruh (disapproved)
(undesirable); and even if it is mustahab (desirable) (recommended) to keep away from it.
In short:
{Modesty is good in cases that comply with Allah's pleasure}
عليه السلام AN OLD ADAGE FROM THE PROPHETS
(٥٠٧٢) وَعَنِ ابْنِ مَسْكُوْرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النَّوَّة
الْأُوْلِى إِذَا لَمْ تَسْتَحْيِ فَاصُنَهُ مَاشِئْتَ- (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .5072
said, "Among the things people have acquired from the sayings of the earliest
Prophets (> Jule is: if you have no shame, you may do whatever you like."3
COMMENTARY: The sayings of the Prophet صلى الله عليه وسلم are the revelations they received.
These words came down to us in their original form.
The words 'you may do whatever you like' are not a command but they convey that if you
have cast aside shame, then how can you be prevented to do what you wish to do?
1 Bukhari # 24, Muslim # 59-36.
2 Musnad Ahmad 4-427, Bukhari # 6117, Muslim # 60. 37.
3 Bukhari # 6120.

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Or,. it is a command in the sense of a warning; do what you like but you will have to
إعملُوامَاهِمْ :answer for that. It is like
{Do what you will} (41: 40)
PIETY & SIN DEFINED
(٥٠٧٣) وَعَنَ النَّوَّاسِ بُنِ سَمْعَانٍ قَالَ سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْبِرِّوَالْإِثْمِ فَقَالَ الْبِرُّ
حُسْنُ الْخُلُقِ وَالْإِثُهُ مَا حَاكَ فِي صَدْرِكَ وَكَّرِهْتَ آَنْ تَطَِّعٌ عَلَيْهِ النَّاسُ- (رواه مسلم)
صلى الله said, "I asked Allah's Messenger رضى الله عنه Sayyiduna Nawwas ibn Sam'an .5073
jele about piety and sin. He said, 'piety is good character and sin is what pricks
your heart and which you do not like that people should know."1
COMMENTARY: If a Muslim commits a sin and his heart is bright with taqwa (piety)then
he has Qualms of conscience. But, this does not cover the deeds that Shari'ah (divine law)
has described clearly as sin. And, the hadith (tradition) speaks of such deeds as Shari'ah
(divine law) has not clearly described as sin and the ulama (Scholars) differ on their actual
position.
The other sign of sin is that the doer does not like other people to know of it.
VIRTUES OF GOOD MANNERS
(٥٠٧٤) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ و قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ مِنْ أَحِبَّكُمْ إِلَىَّ آَحْسَنُكُمُ
آخلاقًا-(رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .5074
au said, "The one of you dearest to one is he who is the best of you in character."2
COMMENTARY: This is the man who possesses good habits and characteristics. He fulfils
rights of Allah and of fellow men.
(٥٠٧٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ مِنْ خِيَارِ كُمْ أَحْسَنُكُمْ آَخْلَاقًا - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .5075
, said, "The best of you is he who is the best of you in character."3
SECTION II
الفَضلُ الثَّانِى
MERIT & SIGNIFICANCE OF MILDNESS
(٥٠٧٦) عَنْ عَائِشَةً قَالَتْ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أُعِى حَتََّهُ مِنَ الرِّفْقِ أُعِى حَتَّهُ مِنْ خَيْرِ
الدُّنْيَا وَالْآخِرَةِ وَمَنْ حُرِّمَ حَتَّهُ مِنَ الرِّفْقِ حُرِّمَ حَتَّهُ مِنْ خَيْرِ الدُّنْيًّا وَالْآخِرَةِ - (رواه فى شرح السنة)
5076. Sayyiduna Ayshah رضى الله عنهاا narrated that the Prophet صلى اللهعليه وسلم said, 'He who
is given his share of mildness is bestowed his portion of the good of this world and
the next. But, he who is deprived of his share of mildness is deprived of his portion
1 Muslim # 14. 2553.
2 Bukhari # 3759.
3 Bukhari # 3559, Muslim # 68. 2321.

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of the good of this world and the next."1
MODESTY IS PART OF FAITH
(٥٠٧٧) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْيَاءُ مِنَ الْإِيمَانِ وَالْإِيْمَانُ فِى الْجَنَّةِ
وَالْبَذّاءُ مِنَ الْجَفَآءِ وَالْجَفَاءُ فِى النَّارِ-(رواه أحمد والترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5077
said, "Modesty (which obstructs one from evil) is part of faith and faith is in
paradise (to which it takes a believer). But, immodesty (which is obscenity)is part of
evil and the evil will go to hell."2
(٥٠٧٨-٥٠٧٩) وَعَنْ رَجُلٍ مِنْ تُزَيْنَةَ قَالَ قَالُوا يَا رَسُولَ اللّهِ مَا خَيْرُ مَا أُعْطِىَ الْإِنْسَانُ قَالَ الْخُلْقُ الْحُسَنُ-
رَوَاءُ الْبَيْهَقِيُ فِى شُعَبِ الْإِيْمَانِ وَفِي شَرُحِ السُّنَّةِ عَنْ أُسَامَةَ بُنِ شَرِيْكِ۔
5078. A man of (the tribe) Muzaynah w a >, narrated that the sahabah (Prophet's
Companions) ,àn+, asked, "O Messenger of Allah, what is the best of that which
a human being is given?" He said, "A good character."3
5079. Sayyiduna Usamah ibn Sharik رضى اللهعنه also narrated it.4
BAD MANNERS & RUDENESS
(٥٠٨٠) وَعَنُ حَارِثَةَ بْنِ وَهْبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَدْخُلُ الْجَنَّةَ الْجُوَّاُ وَلَّا
الْجَعْظَرِىُّ قَالَ وَالْجُوَّاظُ الْغَلِيْظُ لْفَظٌّ - رَوَاءُ أَبُودَاوَدَ فِيْ سُنَنِهِ وَالْبَيْهَقِيُّ فِي شُعَبٍ الإيمَانٍ وَصَاحِبُ جَامِعِ
الْأُصُوْلِ فِيْهِ عَنْ حَارَثَةً وَكَذَا فِيْ شَرْجِ السُّنَّةِ عَنْهُ وَلَفْظُهُ قَالَ لَا يَدُخُلُ الْجَنَّةُ الْجُوَّاُ الْجَعْظَرِىُّ يُقَالَ
الُجُمْظَرِىُّ الْقَّ الْغَلِيُّطُ وَفِى نُسُخُ الْتَصَابِيْحِ عَنْ عِكْرَمَةٍ بُنِ وَهْبٍ وَلَفْظُهُ قَالَ وَالْجُوَّاتُ الَّذِىُ جَمَّعَ وَمَنََّ
وَالْجَعْظُرِىُّ الْغَلِيُْ الْفَظّ.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Harithah ibn Wahb .5080
, said, "Neither will the rude tongued nor the bad mannered enter paradise." The
sub-narrator said that jawwaz is the rude tongued and harsh of speech.
According to the version in Sharh us sunnah (Holy Prophet's practice), he said, "Al-
Jawwaz al-jazari will not enter paradise. (In other words jazari is used as a
qualification of Jawwaz.) Ja'zari is said to mean bad mannered and harsh of speech.
(So this version means that jawwaz and jazari are synonymous)
In some copies of mIsbah, it is narrated on the authority of Sayyiduna Ikrimah ibn
Wahb As a >>. He said, "Al-Jawwaz is he who amasses (wealth) but does not give
anything to the beggar. And al Ja'zairi is he who is rude tongued and bad mannered."5
1 Musnad Ahmad 6-159, Sharh us Sunnah (Holy Prophet's practice) # 3491.
2 Musnad Ahmad 2-501, Tirmidhi # 2009.
3 Musnad ahmad 4. 278, Bayhaqi Shu'ab ul eeman # 7992.
4 Sharh us Sunnah (Holy Prophet's practice), Musnad Ahmad 4. 278.
5 Abu Dawud # 4801, Bayhaqi in Shu'ab ul eeman # 3593, Sharh us sunnah (Holy Prophet's practice) # 8173.
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COMMENTARY: The gist of all these versions is that the two words al-Jawwaz and al-
jazari are nearly identical in meaning and there is not much difference in the two.
Mulla Ali Qari ales, said that these words mean that the man is hard-hearted and bad
mannered. It is like the tradition of Sayyidah Ayshah man +, transmitted by Khatib &les,
in a marfu form that (the Prophet صلى اللهعليهوسلم said,) "There is repentance for everything but
not for bad manners (meaning indecency and evil habits). This man repents for one sin but
commits more grave sins." (This means that he keeps constantly on his evil habits.)
If the person is a hypocrite then he will never enter paradise but if he is a believer then he
will not be admitted to paradise initially with the first batch of those who are delivered and
enter straightway.
MERIT OF GOOD MANNERS & EVIL OF BAD SPEECH
(٥٠٨١) وَعَنْ أَبيِ الدَّرْدَآءَ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ أَثْقَلَ شَىْءٍ يُؤْضَّهُ فِي مِيْزَانٍ الْمُؤْمِنِ
يُؤْمِ الْقِيْمَةِ خُلُقْ حَسَنْ وَإِّ اللّهَ يُخِضُ الْفَاحِشَ الْبَذِىَّ - رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ حَسَنُ
.
صَحِيْهٌ وَرَوَى أَبُوْدَاؤدَ الْفَضْلِ الْأَوَّلَـ
1
5081. Sayyiduna Abu Darda رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Indeed, the heaviest of the things in the scale of the believer on the day of
resurrection will be good character. And surely Allah dislikes the indecent and the
obscene."1
COMMENTARY: While shaykh Abdu Haq als, has translated the word (su) as one who is
foul speeched, Mulla Ali Qari at , has cited an exponent to say that it means 'bad
mannered,' and says that it is more appropriate. He also says that on the day of
resurrection bad manners will be very much weightless.
RANK OF THE GOOD MANNERED
(٥٠٨٢) وَعَنُ عَائِشَةَ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ عَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ الْمُؤْمِنَ لَيُدْرِكُ بِحُسْنِ
خُلُقِهٍ دَرَجَةً قَائِمِ اللَّيْلِ وَصَائِمِ النَّهَارِ۔(رواه ابوداؤد)
صلى اله عليه . narrated that she heard Allah's Messenger رضى الله عنها! Sayyidah Ayshah .5082
, say, "Indeed, the believer (who is a practicing scholar) will attain because of his
good character the degree of one who keeps vigil during the night (to worship Allah
and to mention Him) and fasts during the day (always)."2
COMMENTARY: Suhayl als, said that the lowest degree of good manners is to endure the
harm caused by people. Revenge should not be taken. The oppression of the tyrant should
be tolerated and supplication should be made for him to be forgiven and blessed. He
should be treated with mercy and compassion.
BE KIND NATURED TO OTHERS
(٥٠٨٣) وَعَنْ آَبٍ ذَرٍ قَالَ لِيْ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّقِ اللّهَ حَيْثُ مَاكُنْتَ وَاتَّبِعِ السَّيِّئَةَ الْحُسَنَةَ
1 Tirmidhi # 2002 (2009), Abu Dawud # 4799, Musnad Ahmad 6-442.
2 Abu Dawud # 4798.
1

Vol.4
Translation & Commentary of MISHKATUL MASAABIH
499
تُمْحُهَا وَخَالِقِ النَّاسِ خُلُقٍ حَسَنٍ- (رواه أحمد والترمذى والدارمى)
5083. Sayyiduna Abu Dharr رضى الله عنه narrated Allah's Messenger صلى الله عليه وسلم said, to
me, 'Fear Allah wherever you be. If you happen to commit an evil deed, follow it
with a good deed. That will obliterate it. And, deal with people with a good
nature."1
COMMENTARY: rear Allah and obey all His commands, doing what He has made wajib
(obligatory) and refraining from what He has prohibited. This is taqwa. It is the foundation
of religion whereby degrees are attained of belief and Divine awareness. The lowest degree
of taqwa (piety)is to reject polytheism and its highest degree is to reject all beside Allah.
There are other degrees, in between the two, overlapping each other. For example,
abstaining from the forbidden is one degree, but abstaining from the undesirables (makruh
(disapproved)) is a degree higher than that More than that is to keep away from such
things as are unnecessary through they may be mubah (Permissible).
Moreover, fearing Allah is not restricted to any place or time or situation. You must fear
Him in journey and at home, in abundance and in dire straits, when in company and when
alone. In short, wherever you are and whatever commands applicable at that time, you
must obey them because none of your condition is hidden from Allah. He is never
uninformed of you. He knows all your outward and seen conditions as well as all your
inward and unseen conditions.
Once Sayyiduna Dawud Tayi alus, passed by a grave when Allah enabled him to know the
position inside the grave. He heard the dead man implore inside the grave, "My Lord, did I
not offer the salah (prayer), pay the zakah (Annual due charity), do this and do that?" He
counted all the good deeds he had done in the world. The angels said to him. "True, O
enemy of Allah! Yes, you did all those things. But, it is not true, a enemy of Allah, when
you were alone, you preferred sin to fear of Allah, you never cared that Allah sees you
even in that condition?'
Human beings are always liable to commit mistake. So, if a sin is perpetrated because of
human failure, you must follow it quickly with a pious deed. The righteous action will
erase the sin and its effects.
As for what does a pious deed mean, it means to repent in the first place. Or it means any
kind of piety. Or, it is a pious deed that is its converse. Teebi al, has said that a man must
never be careless for a moment too to do pious deeds to erase the bad effects of sin.
Whatever wrong he might commit, he must perform against it a righteous deed of its type
· of offset it. If he has consumed wine, then he must offer against it some lawful drink to
people for Allah's sake. If he demonstrates arrogance some time then he must observe
humility to compensate for it.
If he hear songs at some place or in an assembly then he must instead attend an assembly
where the Quran is recited and Allah is mentioned in dhikr or a sermon is delivered.
In the same light, he must offset niggardliness with spending or charity in Allah's path.
As for the words that piety obliterates sin, Allah might erase the effects of sin on the heart
of his person, or the bad deed is obliterated from the reward of the angels who write down
the deeds. If the right of someone is denied or he is wronged then the pieties from the
record of deeds of the unjust person are transferred to the record of the wronged one to the
1 Tirmidhi # 1987, Musnad Ahmad 5-153 Darimi # 2791.
.